唯識三十論要釋 1.19

1.19

釋曰。頌初一句顯遍行相。六位中初遍行心所即觸作意受想思五。頌中舉觸等餘四故　觸謂三和分別變異令心心所觸境為性。受想思等所依為業。謂根境識更相隨順故名三和。觸依彼生令彼和合故說為依。三和合位皆有順生心所功能說名變異。觸似彼起故名分別。和合一切心及心所令同觸境。是觸自性。既似順起心所功能故。以受等所依為業。此若無者應不和合觸一境故　作意謂能警心為性。於所緣境引心為業。謂此警覺應起心種引令趣境故名作意。此若無者心必不應了別境故。雖此亦能引起心所。心是主故但說引心　受謂領納順違俱非境相為性。起愛為業。能起合離非二欲故。此若無者心不應起歡慼捨相　想謂於境取像為性。施設種種名言為業。謂要安立境分齊相方能隨起種種名言。心若無此如何能取境分齊相　思謂令心造作為性。於善惡等役心為業。謂能取境正因等相驅役自心令造善等。此若無者心必不能造善惡故。由此證知觸等五法心起必有。故名遍行。次別境者。謂欲至慧所緣境事多分不同。於六位中次初說故　云何為欲。於所樂境希望為性。勤依為業。所樂境者。謂欲觀境。於一切事欲觀察者有希望故方有欲生。若不欲觀隨因勢力任運緣者全無欲起。由斯故說欲非遍行。若善法欲能發正勤。由彼助成一切善事。故論說此勤依為業　云何勝解。於決定境印持為性。不可引轉以為其業。謂邪正等教理證力於所取境審決印持。由此異緣不可引轉。故猶豫境勝解全無。非審決心亦無勝解。由斯勝解亦非遍行　云何為念。於曾習境令心明記不妄為性。定依為業。謂數憶持曾所受境令不妄失能引定故。於曾未受體類境中全不起念。設曾受境不能明記。念亦不生。故念必非遍行所攝　云何為定。於所觀境令心專注不散為性。智依為業。謂觀德失俱非境中。由定令心專注不散。依斯便有決擇智生。心專注言顯所欲住即便能住。非唯一境。不爾見道歷觀諸諦。前後境別。應無等持。若不繫心專注境位便無定起。故非遍行　云何為慧。於所觀境簡擇為性。斷疑為業。謂觀德失俱非境中。由慧推求得決定故。於非觀察愚昧心中無簡擇。故非遍行攝。此別境五。第七八識隨位有無如前己說。第六意識諸位容俱。依轉未轉皆不遮故。眼等五識容有此五。雖無增上希望等相。而有微劣樂境等義。遮等引故說性散動。非遮等持故容有定。由有智故說眼耳通是眼耳識相應智性。餘三准此有慧無失。未自在位此五或無。得自在時此五定有。如七八識已轉依位。一切皆與五受相應。論說憂根於無上法思慕愁慼求欲證故。純受苦受希求解脫。意有苦根前已說故。論說貪愛憂苦相應。此貪愛俱必有欲故。由斯欲等五受相應。此五復依性界地等諸門分別。如理應思。已說遍行別境二位。善位心所其相云何。頌曰。

Commentary: The first line of the verse reveals the characteristics of the universal. The first among the six categories, the universal mental factors, are the five of contact, attention, feeling, discrimination, and volition. In the verse, contact is mentioned to include the other four. / "Contact" takes as its intrinsic nature the differentiation and transformation of the harmonious union of the three, causing mind and mental factors to make contact with the object; it takes being the basis for feeling, discrimination, volition, and so on as its activity. That is, because faculty, object, and consciousness accord with each other, they are called the harmonious union of the three. Contact arises relying on them and causes them to unite; therefore, it is said to rely [on them]. At the time of the harmonious union of the three, each has the function of according with and generating mental factors, which is called transformation. Because contact arises resembling them, it is called differentiation. Uniting all minds and mental factors to cause them to make contact with the object together is the intrinsic nature of contact. Since it resembles the function of according with and giving rise to mental factors, it takes being the basis for feeling, etc., as its activity. If this did not exist, they would not unite to make contact with a single object. / "Attention" takes being able to alert the mind as its intrinsic nature, and directing the mind toward the objective referent as its activity. That is, because this awakens the seed of the mind that ought to arise and directs it toward the object, it is called attention. If this did not exist, the mind would definitely not be able to cognize the object. Although this can also induce mental factors, because the mind is the principal, it is only spoken of as directing the mind. / "Feeling" takes experiencing the characteristics of agreeable, disagreeable, and neither objects as its intrinsic nature, and generating craving as its activity, because it can give rise to desires for union, separation, and neither. If this did not exist, the mind would not give rise to the characteristics of delight, sorrow, and equanimity. / "Discrimination" takes apprehending marks with respect to the object as its intrinsic nature, and positing various conventional designations as its activity. That is, only after establishing the delimited marks of an object can one subsequently give rise to various conventional designations. If the mind lacked this, how could it apprehend the delimited marks of an object? / "Volition" takes causing the mind to engage in activity as its intrinsic nature, and impelling the mind with respect to wholesome, unwholesome, and so on as its activity. That is, it can apprehend the marks of correct causes and so on in the object, driving its own mind to perform wholesome [acts] and so on. If this did not exist, the mind would definitely be unable to perform wholesome or unwholesome [acts]. From this, it is proven that the five phenomena of contact, etc., are definitely present whenever mind arises; therefore, they are called universal. / Next are the particular: that is, from aspiration to discernment, the objective referent matters are mostly not the same. They are spoken of next after the first among the six categories. / What is aspiration? It takes wishing with respect to a desired object as its intrinsic nature, and being the basis for exertion as its activity. "A desired object" means an object that one wishes to observe. One who wishes to observe any matter has wishing; only then does aspiration arise. If one does not wish to observe, but spontaneously cognizes it according to the power of causes, aspiration does not arise at all. Due to this, aspiration is said to not be universal. If it is aspiration for wholesome phenomena, it can initiate right exertion, and through that, it assists in accomplishing all wholesome matters; therefore, the treatise says that it takes being the basis for exertion as its activity. / What is resolve? It takes certifying and holding with respect to a determined object as its intrinsic nature, and not being diverted as its activity. That is, through the power of proof of erroneous or correct teachings and reasonings, it examines, determines, certifies, and holds with respect to the apprehended object. Due to this, it cannot be diverted by other conditions. Therefore, resolve does not exist at all with respect to dubious objects; nor does resolve exist in a mind that has not examined and determined. Because of this, resolve is also not universal. / What is mindfulness? It takes causing the mind to remember clearly without forgetting with respect to a previously experienced object as its intrinsic nature, and being the basis for concentration as its activity. That is, because repeatedly recollecting and holding an object previously experienced so that it is not forgotten can induce concentration. Mindfulness does not arise at all with respect to objects of an essence or type never previously experienced. Even with respect to an object previously experienced, if it cannot be clearly remembered, mindfulness also does not arise. Therefore, mindfulness is definitely not subsumed under the universal. / What is concentration? It takes causing the mind to be focused and undispersed with respect to an observed object as its intrinsic nature, and being the basis for wisdom as its activity. That is, in observing objects of virtue, fault, or neither, concentration causes the mind to be focused and undispersed; relying on this, discriminative wisdom arises. The expression "the mind is focused" reveals that wherever one wishes to dwell, it is immediately able to dwell; it is not confined to a single object. If not, when the path of seeing sequentially observes the various truths, the preceding and succeeding objects are distinct, and there would be no samādhi. If it is a state where the mind is not bound to focus on an object, concentration does not arise; therefore, it is not universal. / What is discernment? It takes selecting and examining with respect to an observed object as its intrinsic nature, and severing doubt as its activity. That is, in observing objects of virtue, fault, or neither, one attains certainty through investigation by discernment. In a mind that does not observe and is deluded, there is no selecting and examining; therefore, it is not subsumed under the universal. Regarding these five particulars, their presence or absence in the seventh and eighth consciousnesses according to stage has already been explained above. They can be concurrent in all stages of the sixth mental consciousness, because they are not prevented in either the transformed or untransformed state. The five consciousnesses such as the eye[-consciousness] can possess these five: although they do not have the predominant characteristics of wishing and so on, they have the subtle and weak meaning of taking pleasure in the object and so on. Because meditative absorption is excluded, their nature is said to be distracted and mobile; but because samādhi is not excluded, they can possess concentration. Because wisdom exists, the superknowledges of the eye and ear are spoken of as wisdom associated with the eye- and ear-consciousnesses. The remaining three are analogous to this: having discernment is without fault. In the stage prior to attaining mastery, these five may be absent; at the time mastery is attained, these five are definitely present, as in the stage of the seventh and eighth consciousnesses having already transformed their basis. All of them are associated with the five feelings. The treatise says that the faculty of grief longs for, sorrows over, and desires to realize the supreme Dharma; and experiencing purely painful feelings, one aspires and seeks for liberation. Since it has already been stated that the manas has the faculty of pain, and the treatise states that greed and love are associated with grief and pain, and what is concurrent with this greed and love definitely possesses aspiration, therefore aspiration, etc., are associated with the five feelings. These five should again be discerned through various doors such as nature, realm, and ground, as should be reasoned appropriately. Having explained the two categories of universal and particular, what are the characteristics of the wholesome category of mental factors? The verse says: